論柏拉圖對教育的= 841;個看法

論= 柏拉圖對教育的兩個= 0475;法*

彭文林

政治大學&#= 21746;學系

= 5688;要<= /span>

本文所謂「論柏= 拉圖對教育的兩個看= 7861;」，這兩個看法分࠶= 9;意指：

一、{= 00;學習非它，就ą= 59;再記憶」( ² m‹yhsiw oæk ll= o ti µ Žn‹mnhsiw )

二、「教育是靈魂的๔= 1;向」 &nb= sp; ( ² paideÛa oæk llo ti µ periagog® t°w cux°w )

第一個看法源自= 於柏拉圖《費都篇》= 5288;Phaidon<= span style=3D'font-family:\8D85\7814\6FA4\7D30\4EFF;mso-ascii-font-family:"Times= New Roman"'>）和《美諾篇》ᦀ= 8;Menon）這兩個對話錄ᦁ= 2;第二個看法源自於柏&= #25289;圖《國家篇》（Politeia / The Repu= blic）。在《費都篇Ӎ= 9;裏，蘇格拉底拿「學&= #32722;就是再記憶」的理#= 542;作為一個預設條件，= ;用它來証明靈魂不朽&#= 12290;也就是說，如果學Ň= 22;就是再記憶的話，那= 麼，靈魂通過學習可= 0197;回憶並且掌握永恆௚= 0;知識對象，例如：善&= #33258;身、美自身……等౔= 1;，由於靈魂藉由學習&= #21487;以擁有永恆的知識= 565;象，因而靈魂就永恆= ;不滅，因為對於永恆&#= 32773;的擁有可以保証擁ć= 77;者的永恆。在《美諾= 篇》中，蘇格拉底討= 5542;了品德是否可以通๮= 2;學習而獲得，如果品&= #24503;是知識，那麼，品= 503;可以學習；相反地，= ;如果品德不是知識，&#= 37027;麼，品德不可以學Ň= 22;。從這樣的問題的反= 省出發，蘇格拉底也= 1516;樣地提出了「學習स= 1;是再記憶」的理論。<= /span>

在《國家篇》裏= ，蘇格拉底為了保障= 1512;於正義的城邦可以ਓ= 3;有最大的幸福，他先&= #20998;析哲學家在本性上= 152;擁有的若干特徵，作= ;為選才的判準，然後&#= 20998;析人的本性和知識į= 40;等級，藉著這樣的分= 析，他提出「心靈轉= 1521;」的學說做為教育༵= 6;導者的重點，然後有&= #31995;統地將各種不同的= 693;識安排成具有先後次= ;序的教育內容，藉著&#= 36889;種教育安排，希望Ë= 51;具有哲學本性的衛士= 成為真正的哲學家，最後得以完û= 04;哲學家和統治者合一= 的政治理想。.

關鍵詞：&#= 20877;記憶、靈魂的轉向z= 89;線段比喻、洞窟比喻= 、善自身、相的直觀= 2290;

Plato’s two Viewpoints on Education

Wen-lin Peng

Abrstract

“Plato’s two Viewpoints on Education” as the title of this paper are namely theses: 1. the learn= ing is nothing but recollection (Žn‹mnhsiw), 2. the education is not other thing than the soul’s turn= -round (periagog® t°w cux°w) to the world of being. The first viewpoin= t is asserted in Plato’s Phaedo and Meno and the second is affirmed i= n his most impressive masterpiece, the Re= public.

In P= haedo, Socrates takes the theory of “Žn‹mnhsiw” as an essential assu= mption which is used to prove the immortality of soul. In other words, if learning= is really the process of recollecting ideas in the soul, then by the way of the recollecting the soul can recover the knowledge of the ideas like the Good itself, the Beauty itself …etc., which were already pre-existent in t= he soul and lost by the unity of the soul and the body. Consequently, the soul must be immortal because of that the soul is by this assumption such a being that owns something immortal and the owner of something immortal can not be mortal ─ if not so, it would exist something absurd and contradictory in this argumentation.

In M= eno, Socrates was asked a question by Meno: whether or not can the virtue (Žret®) be taught and learned? He answered it by a methodological hypothesis: if virtu= e is knowledge, then it can be taught. Conversely, virtue can not be didactic, i= f it is not knowable. Consequently, Socrates asserted the theory of “Žn‹mnhsiw”.

In Republic, Socrates granted Glauco’s= and Adeimantus’ request and founded an ideal city-state (pñliw) in order to find the idea of justice (dikaiosænh). After his analysis of t= he original condition of human nature, he focused his discussion upon the education of philosopher who would be the governor of this ideal polis. “The education of philosopher” means “the soul’s turn-round (periagog&= reg;) to the pure science and the dialectic”.

Keywords: recollection, soul’s turn-round, Linie-gleichnis, Höhlen-gleichnis, the Good itself, Ideens= chau